The
gist of this Pali phrase is that beings are not fully furnished or provided
with everything. There is no contentment or satisfaction with what they
possess. This is also perfectly true and correct. One may try to possess
things which they are originally lacking, imagining at first that he
will remain contented with what is available sufficient enough or his
present needs to live on. However, when things are obtained as envisaged,
they may still crave for more. One who is earning a kyat will hope to
get two kyats, and one who gets two kyats, may desire to receive three
kyats, and so on. His thirst for getting more and more cannot be quenched.
That is the reason why multimillionaires at the present day are worrying
and making their efforts to get richer and richer. While thus, seeking
wealth with their insatiable desires or greed, they have to die without
contentment.

For
example, any amount of rainwater and waters from rivers -and rivulets
may flow into the vast expanse of the ocean, and yet the mighty ocean
never gets flooded. Another instance may be cited. Any amount of inflammable
material may be poured into a burning heap of fire and yet it will be
consumed in no time. Every time combustible material is put in, it ingurgitates
and burns all the more. Similarly, beings are never satiated. This greed
and discontentment is caused by the influence of tanha. As impulsed
by tanha, beings go on striving to earn for their living. Accordingly,
they have become slaves to tanha. Buddha, seeing these beings
who are ridden with tanha and are toiling for their livelihood,
had great compassion on them. It is just like a laborious servant sweating
in misery through fear to perform a task as ordered by his master.'
It is a pitiable sight as seen by a person who has sympathy towards
other fellow beings. The motto composed for the purpose may now be recited:

"Unfulfilled desires
are unsatisfying,All are
but slaves to tanha - cravings."

Beings
who are not yet free from tanha, have become slaves, and have
to be doing things as dictated by tanha. Worldlings are compelled
to do the act of killing if ordered to do so by tanha. Those
who think they will prosper by resorting to killing, are committing
this heinous crime as prompted by tanha, King Ajatasatu of Magadha
assassinated his father Bimbisara because he was incited by tanha
which craved for the kingly pleasures of life. All those worldlings
not yet liberated from tanha for having committed pancanantariyakammam,
the five Sins that bring with them immediate retribution, are no
W suffering great misery in Hell or Apaya, etc. However, a Sotapanna
is free, from tanha that can drag him down to Apaya. Hence,
he will abstain from committing vices, such as, killing and stealing
'which can cause one to land in the nether world. Nevertheless, for
not being free from. kamatanha, passionate attachment, he is
still in trouble seeking for sensual pleasures as stimulated or urged
by tanha. A Sakadagami also is still doing things as provoked
by the subtle form of kamatanha. Even an Anagami, though he has
got rid of kamatanha, has to do things as forcibly urged by rupa-tanha
and arupa-tanha. However, he has no misery physically and
mentally because of that tanha. He has only sankhara-dukkha.
As for an Arahat, having totally eradicated all kinds of tanha, he
has been fully emancipated from the slavish bonds of tanha. Therefore,
Compassion which had arisen in Buddha was simply because He found and
realised that Puthujjanasekkha individuals who, for not having
been free from tanha, are undergoing great misery as slaves of
the tanha. Among them the most pitiable are the ordinary worldlings.
Taking cue from the manner in which Buddha had nurtured Compassion,
let us develop karuna. Please follow the recitation.

"May all beings
who are in misery and are discontented for not being able to fulfil
their desires thereby becoming slaves to tanha, be free from
the slavish condition caused by tanha and be liberated from
misery."

All
beings in the whole world, and in all Universes including planets and
infinite space as well as all beings in the Union of Burma, are undergoing
all kinds of misery, as already stated. They are, in reality, physically
and mentally distressed. They are also in misery and are becoming wearisome
through constant toil in pursuit of what they wish to earn and possess.
Therefore, for their demeritorious actions, there is danger of descending
to the Apaya. Miseries are lying in wait for the inevitable old
age, sickness and death that will take hold of them. Hence, we should
develop karuna with our noble intention, wishing them escape
from all such kinds of misery. You should contemplate and note every
time you recite with mindfulness. Now, please follow the recitation.

"May all citizens
of Burma be liberated from misery...""May all
beings in the whole world be liberated from misery...""May all
beings in the Universe be liberated from misery...""May all
beings in all unlimited Universes be liberated from misery..."

The
above verse (gatha) indicates the manner of, developing karuna
as contained in Maha-Paritta. The meaning of it is:

Dukkhappatta
- Allthose in suffering, sabbepi and everybody, panino
ca - and also all beings, niddukkha - be free from misery,
hontu - be so accomplished. Bhayappatta - All those involved
in danger, sabbepi -, and everybody, panning ca - and, also
all beings, nibbhaya - be free from all dangers, hontu -
be so accomplished. Sokappatta - thosewho are in anxiety,
sabbepi - and everybody, panino ca - and also all beings,
nissoka - maybe free from anxiety and have peace of mind,
hontu - be so accomplished.

The
meaning of this Pali verse by itself is quite clear in indicating the
manner of developing karuna. Karuna can be developed with mindfulness
as: "May all individuals who are suffering be free from misery. May
all those who are meeting with dangers be free from all dangers. Those
individuals who are in anxiety, may be free from worry and anxiety."
Let us develop karuna, as proposed:

"May all those
individuals in distress be liberated from misery.""May all
those individuals who are meeting with danger be liberated from danger.""May all
those individuals who are in anxiety be liberated from all anxieties."

Furthermore,
I wish to mention something about the manner of developing karuna
in connection with the occurrence of Mahakaruna-samapatti knowledge
which is self-appreciated after being known and realised.

By
virtue of having respectfully learned and borne in mind this karuna-bhavana
with dhammasavana-kusalakamma, those who have just listened
to the sermon be able to practise and develop the karuna-bhavana
to the best of their ability, and to further develop and practise
Vipassana dhamma through contemplation and noting the arising phenomena
of rupa and nama, and finally attain the noble Nibbana
- the state of cessation of all miseries and eternal Bliss - with their
much coveted magga-nana and phala-nana, as speedily as
possible.